Relevant bibliographies by topics / Religious metaphors

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Religious metaphors'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Religious metaphors"

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Breytenbach, Cilliers. "Metaphor in argument: The Beelzebul-controversy in the Gospel according to Mark." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 2 (2019): 133–45. http://dx.doi.org/10.1515/znw-2019-0010.

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Abstract How do metaphoric texts interact with their argumentative context? After explaining the use and functioning of metaphors in communicative acts, the essay focusses on similes and parables as extended metaphors. Mark 3:22–30 is studied in detail, examining the function of the metaphors used in the argumentative dispute. The example shows that parables and similes can have different functions in arguments. As comparative illustration, they can support the argument, but the solution of the dispute can also be expressed in metaphor only. In both cases however, metaphoric speech is based on analogy and servient to the surrounding argument.
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Fritsch-Oppermann, Sybille C. "Metaphors and metaphorical language/s in religion, art and science." Studia Philosophiae Christianae 56, no. 3 (2020): 31–50. http://dx.doi.org/10.21697/spch.2020.56.3.02.

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Languages play an essential role in communicating aesthetic, scientific and religious convictions, as well as laws, worldviews and truths. Additionally, metaphors are an essential part of many languages and artistic expressions. In this paper I will first examine the role metaphors play in religion and art. Is there a specific focus on symbolic and metaphoric language in religion and art? Where are the analogies to be found in artistic metaphors and religious ones? How are differences to be described? How do various (philosophical) concepts of aesthetics and theological concepts explain those different kinds of language and how, if at all, do they make use of them? Lastly: what could be added to aesthetics, philosophy and theology by examining carefully the role and importance of language, including nonverbal, sign language and especially metaphorical language? Without the human capacity for language, religions are scarcely imaginable. A widening of traditional exegesis and hermeneutics by taking into account nonverbal semantics is needed. Religion is a cognitive and linguistic phenomenon. By taking this seriously, we set and enable an agenda to discuss religion scientifically, leaving aside for the purpose of a scientific understanding and discourse about the inter-religious and the inner-religious claims of truth and absolutist claims. To sum it up: metaphor is introduced as an important means of language when it comes to religious conceptualization. Next, I will show that art, more than religion, deals with visual metaphor – the latter being an image that suggests a particular association, similarity or analogy between two (or more) generally unconnected visual elements. This often, but not always, functions in a roughly comparable fashion to the better-known concept of verbal metaphor. In addition, visual metaphor has developed many original and unique characteristics. These two sections are followed by another one dealing with (inter)cultural philosophy of religion and aesthetics, as well as the meaning of metaphors for these disciplines. The next section is on metaphor and metaphorical language in mathematics, natural sciences and art and how they are related, i.e. influence and help each other. I will discuss the critical approach to metaphors in natural science and provide a short introduction to the cultural history of mathematics and art. Mathematicians and artists have long been on the quest to understand the physical world they see before them and the abstract objects they know by thought alone. How have art and mathematics helped each other in representing each other’s concepts? A final section provides a summary and an outlook: theology is contextual as is science – and so is art. All these disciplines partly rely upon metaphor and by the help of metaphor get closer to an intercultural and interdisciplinary understanding. I shall argue that, by dealing more carefully with their metaphorical language and their own metaphors, together they become better equipped to map the world.
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Naser, Hayder Sadeq, and Ali Badeen Mohammed. "The Persuasive Power of Religious Metaphor in Selected Qur’anic and Biblical Verses." Al-Adab Journal 2, no. 135 (2020): 11–32. http://dx.doi.org/10.31973/aj.v2i135.816.

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The issue of identifying metaphors is not clear-cut in most religious texts (Charteris-Black, 2005). For metaphors that are dealt with by religious texts such as human life as a journey or as a game, a prayer as a flowing river, the living martyrs (the living dead), a taste of death, the journey of the dead and “die, yet shall he live” are mostly spiritual matters for which academic appraisal is essential (Lakoff & Johnson, 1980; Gibbs, 2008). That is, the quality of the explanations that are presented by such metaphors need an intensive investigation, because these are the key function of metaphor in religious texts. Moreover, metaphors in sacred texts may be misjudged due to: the absence of the image in the target language and the different symbolic meanings of metaphor in the source text. Therefore, we aim to tackle such a problem via analysing the different forms and functions of metaphors in selected Qur’anic and Biblical verses. To operate such metaphorical analysis, a two-dimensional model is adapted from two different discourse analysts: aI-Sakaaki (2000) and Lakoff & Johnson (1980). The study reveals how the persuasive power of metaphor in the Qur’anic and Biblical verses related are regulated around the diversity of ontological, structural and orientational forms, and how every correlation between two domains of metaphors can shape its functions.
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Tay, Dennis. "Death in a multicultural society." Cognitive Linguistic Studies 6, no. 1 (2019): 84–102. http://dx.doi.org/10.1075/cogls.00031.tay.

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Abstract Obituaries are a tractable source of metaphorical depictions of death, which in turn offer unique insights into the near-universality versus culture and context-specificity of metaphors. In multicultural settings, they can shed further light on the underexplored question of how metaphor use interacts with linguistic and religious identities. This paper is a case study of newspaper obituaries (N = 337) in the multicultural and multilingual context of Singapore. It uses a mixed-methods approach to uncover the types of death-related metaphors across languages and religions, their near-universal and culture-specific aspects, and significant associations between religion and metaphor use/non-use (χ² (2, N = 337) = 84.54, p < 0.001, Cramer’s V = 0.501, Log (BF10) = 47.14), language and metaphor use/non-use (χ² (1, N = 337) = 71.2, p < 0.001, Cramer’s V = 0.46, Log (BF10) = 42.25), and religion and language of the deceased (χ² (2, N = 337) = 48.11, p < 0.001, Cramer’s V = 0.378, Log (BF10) = 19.7). The findings extend prevailing discussion from the substantive contents of metaphors to the intra-societal pragmatics of their use, connecting metaphor explicitly with the construction of religious and linguistic identities.
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Fetterman, Adam K., Nicholas D. Evans, Julie J. Exline, and Brian P. Meier. "What shall we call God? An exploration of metaphors coded from descriptions of God from a large U.S. undergraduate sample." PLOS ONE 16, no. 7 (2021): e0254626. http://dx.doi.org/10.1371/journal.pone.0254626.

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People use numerous metaphors to describe God. God is seen as a bearded man, light, and love. Based on metaphor theories, the metaphors people use to refer to God reflect how people think about God and could, in turn, reflect their worldview. However, little work has explored the common metaphors for God. This was the purpose of the current investigation. Four trained raters coded open-ended responses from predominantly Christian U.S. undergraduates (N = 2,923) describing God for the presence or absence of numerous metaphoric categories. We then assessed the frequency of each of the metaphor categories. We identified 16 metaphor categories that were present in more than 1% of the responses. The top categories were “GOD IS POWER,” “GOD IS HUMAN,” and “GOD IS MALE.” These findings were similar across religious affiliations. We attempted to support our coding analysis using top-down and bottom-up automated language analysis. Results from these analyses provided added confidence to our conclusions. We discuss the implications of our findings and the potential for future studies investigating important psychological and behavioral outcomes of using different metaphors for God.
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Abdul Malik, Norasyikin, and Faizah Mohamad. "Metaphor, Religion, and Gender: A Case Study of Metaphor Analysis in Islamic Motivational Speech Corpus." International Journal of Modern Languages And Applied Linguistics 5, no. 3 (2021): 95. http://dx.doi.org/10.24191/ijmal.v5i3.13350.

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Metaphor plays a vital role in human communication and its presence is evident in various discourses across genres. Nevertheless, there is a scarcity in the study of metaphors used among different genders especially in religious discourse. Thus, the current study aims to examine metaphor use in religious motivational speeches between two (male and female) speakers. A corpus-based approach, that involved analysis of keywords, collocation, and concordance, was selected in identifying linguistic metaphors while conceptual mapping (Lakoff & Johnson, 1980) was chosen to identify conceptual metaphors in both corpora. The main data consist of four speeches of Yasmin Mogahed (YM Corpus) and four speeches of Nouman Ali Khan’s speeches (NAK Corpus) retrieved from their YouTube Channels. #LancsBox 5.0 was chosen as the tool in analysing the language patterns. From the findings, it can be concluded Yasmin used a higher frequency of metaphors compared to Nouman. This is evident from the results in the collocation analysis in YM corpus that showed seven collocates (‘SWT’, ‘heart’, ‘foundation’, ‘healthy’, ‘fear’, ‘solid’, and ‘fill’) were predetermined to have signals of metaphorical expressions as compared to NAK corpus that only has four collocates (‘evil’, ‘syirik’, ‘religion’, and ‘faith’) with signals of metaphorical expressions. It is also apparent that the variety of metaphors used by Yasmin is more diverse (BUILDING, HUMAN/LIVING ORGANISM, TREE, and CONTAINER metaphors) as compared to Nouman that only uses COMPUTER FILE and CONTAINER metaphors. Yasmin’s choice of metaphors seems to be heavily influenced with the common metaphors used in the Qur’an, while Nouman’s lack choice of metaphors indicate his preference in explaining religious concepts through literal explanation instead of metaphorical one. Future studies are recommended to have a bigger sample to better differentiate the metaphor usage between genders. It is also imperative for future research to further examine the implications of different choice of metaphors on the construction of meaning in the Islamic motivational religious corpus between different genders.
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van Wolde, Ellen. "A network of conventional and deliberate metaphors in Psalm 22." Journal for the Study of the Old Testament 44, no. 4 (2020): 642–66. http://dx.doi.org/10.1177/0309089219862816.

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Metaphors are not stand-alone units, but figure often in larger chains and regularly build upon each other. Yet, not all metaphors are the same. Some are very simple, such as the simile, while other metaphors require more active cross-domain mapping in thought. Still others are also context-dependent, deliberately used to convey new insights or used with a certain rhetorical intention. The study of various metaphorical clusters in Psalm 22 allows us to discuss the different types of metaphors and their distinct communicative functions. The most remarkable metaphorical cluster is based on the conceptual metaphor yhwh is fire. Built upon this conceptual layer is another metaphor, namely people melt before yhwh like wax melts before fire. Used in the context of Ps. 22.15, this deliberate metaphor confirms yhwh’s absolute sovereignty. His authority and power are in Ps. 22.13–17 the reason for fear, because his is a flaming and destructive power.
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Gäb, Sebastian. "Metaphor and Theological Realism." European Journal for Philosophy of Religion 6, no. 1 (2014): 79–92. http://dx.doi.org/10.24204/ejpr.v6i1.192.

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In this paper, I argue that there are indispensable and irreducible metaphors in religious language and that this does not threaten a realist interpretation of religion. I first sketch a realist theory of religious language and argue that we cannot avoid addressing the problems metaphor poses to semantics. I then give a brief account of what it means for a metaphorical sentence to be true and how metaphors can refer to something even if what they mean is not expressible in literal terms. Finally, I discuss how this realist theory of metaphor influences our understanding of negative theology and gives a new perspective on religious pluralism.
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Chau, Kevin. "Interpreting Biblical Metaphors: Introducing the Invariance Principle." Vetus Testamentum 65, no. 3 (2015): 377–89. http://dx.doi.org/10.1163/15685330-12301205.

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The scholarship concerning biblical metaphor has profited widely from the conceptual (cognitive) approach to metaphor, but a key principle from this approach, the Invariance Principle, has been widely overlooked as a valuable tool for the interpretation of biblical metaphors. The Invariance Principle allows biblical scholars to evaluate logically and with consistency the many varied interpretations that are often generated from exegetically difficult metaphors. This principle stipulates that the logical relationships of a metaphor’s source domain (the metaphorical elements) must correspond to the structure of logical relationships in the target domain (the literal elements). An extended analysis of the partridge metaphor in the riddle-based proverb of Jer 17:11 demonstrates how the Invariance Principle can be used to evaluate previous interpretations and to provide logical structure for generating a fresh interpretation to this proverb.
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Chryssides, George D. "Meaning, Metaphor and Meta-Theology." Scottish Journal of Theology 38, no. 2 (1985): 145–53. http://dx.doi.org/10.1017/s0036930600041314.

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Why should metaphors pose a problem for the philosopher of religion? Most forms of discourse involve some use of metaphor: if I describe Fred as ‘a tower of strength’ most people know what I mean and there can be no objection to my doing it. Of course, metaphor in general generates certain philosophical problems which have been taken up in the philosophy of art and which continue to generate controversy. For example, how does one identify a metaphor, and how does it differ from a literal assertion? Is a metaphor a disguised comparison, logically reducible to simile? Can metaphors be true and false, or can one only describe them as ‘appropriate’ and ‘inappropriate’?
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Dissertations / Theses on the topic "Religious metaphors"

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Sörensen, Joakim, and Stina Arvidsson. ""Frälzaren" : En studie i användningen av religiösa metaforer i fotbollsrapporteringen i sportjournalistik." Thesis, Linnéuniversitetet, Institutionen för medier och journalistik (MJ), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-32125.

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The aim of this study was to examine how sports journalists used religious metaphors when covering football during the time span of the study, and how the athletes were portrayed as a result of the usage. The aim was also to study if the usage differed between the two newspapers chosen for the study, one of which is a morning paper (Dagens Nyheters sport section) and one which is an evening paper (Sportbladet). To answer our questions we used a quantitative and a qualitative method, the later of the two was based on a metaphor analysis. The quantitative method consisted of a content analysis where different variables were examined. The time span of the study is articles from one year. The results show that the religious metaphors were used in many ways. Some religious metaphors, such as ones including the word miracle, were more prominent than others. What is notable is that the more prominent metaphors also tended to be conventional, that is, used in a way that they are no longer looked upon as metaphorical. Many of the texts in the study were chronicles and reportages, genres where the language is more creative. This could explain why the religious metaphors were more frequent in these genres. A majority of the religious metaphors referred to individual athletes and were most of the times a part of positively angled texts. However, just as the athletes can be celebrated one day they can as easily be named scapegoats the next. As a result of the usage of religious metaphors athletes were portrayed as humans with extraordinary powers. The metaphors were used to intensify their performances. The two newspapers shared many similarities, but also showed some differences. The evening paper tended to have the religious metaphors in the headline and the introduction much more often than the morning paper. The morning paper also tended to use the religious metaphors in critical texts more often than the evening paper did.
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Komaravalli, Suraj Kumar. "Paul's Rhetorical use of Complex Metaphors in 1 Corinthians 3-4." Doctoral thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/8194.

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After Paul had established the Corinthian church, in his absence he expected that the Corinthian congregation would enrich themselves spiritually. However, he received information that dissension and factions had erupted in the church (1:11). These factions questioned and opposed Paul's authority in the Corinthian church as the socially prominent Corinthian Christians followed and supported various other leaders whom they attributed with a greater degree of sophistic wisdom than Paul. Paul is thus faced with the challenge to address the problems of authority and factionalism in the Corinthian church. Paul addresses these issues succinctly by the use of complex metaphors. The purpose of this thesis consists of examining and discussing the manner in which Paul addresses the problems of authority and factionalism in 1 Corinthians 3-4 by the use of complex metaphors. Three major points of the thesis reflect the method of study: 1. The use of blending theory to interpret Paul's use of complex household and building metaphors as seen through the following submetaphors: i. Mother-infants relationship in antiquity (1 Cor. 3:1-4). ii. Master-servants; Planter-field; and one who waters-field relationships in antiquity (1 Cor. 3:5-9b). iii. Master builder-builders; temple-community relationship in antiquity (1 Cor. 3:9c-17). iv. Master-servants and stewards relationship in antiquity (1 Cor. 4:1-13). v. Father-children relationship in antiquity (1 Cor. 4:14-21). 2. The use of socio-rhetorical criticism to understand the social and cultural textures of the submetaphors so as to identify the features of the source domains and to 9 apply the blending theory to blend features of source domains onto target domains for interpretation of complex metaphors. 3. The use of Thompson's modes of operation of ideology to see how Paul ideologically re-establishes and sustains his dominance in the Corinthian church.
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Cortez, Marc. "Models, metaphors, and multivalent contextualizations religious language and the nature of contextual theology /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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El-Sharif, Ahmad. "A linguistic study of Islamic religious discourse : conceptual metaphors in the prophetic tradition." Thesis, Queen Mary, University of London, 2011. http://qmro.qmul.ac.uk/xmlui/handle/123456789/2417.

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This study examines the emergence of metaphorical language in the Prophet Muhammad’s sayings and tradition. It principally argues that the selection of metaphors in the Prophetic discourse is chiefly governed by the rhetorical aim of persuasion. Additionally, the Prophetic metaphors are discursively used to express a distinctive Islamic doctrine and ideology that embody the laws, principles, and beliefs of Islam. The study is anchored by the theoretical framework provided by the cognitive theory of metaphor developed by George Lakoff and Mark Johnson and corpus-assisted and critical metaphor analysis approaches introduced by Jonathan Charteris-Black. The critical analysis of the Prophetic metaphors acknowledges the impact of the most frequent and significant metaphoric source domains appearing in a corpus compiled from the Prophet Muhammad’s sayings and tradition. These metaphors are introduced to an audience on the basis of Islamic religious beliefs in addition to the socio-cultural experiences and knowledge of pre-Islamic Arabs and early Muslims of the time. This study demonstrates the Prophet Muhammad’s reliance on metaphorical language in introducing unfamiliar Islamic notions such as Islam and faith, rulership and Islamic laws, and rituals and unlawful practices among many other notions. The abstract nature of these concepts necessitates the use of conventional metaphors which provide epistemic and ontological information about the topics in hand. In addition, the study argues that behind his didactic discourse, the Prophet Muhammad’s selection of metaphors reflects a distinctive ideological perspective by which Muslims and non-Muslims are distinguished within the realm of spiritual life. Finally, the study establishes the persuasive impact of the Prophetic metaphors with reference to the three Aristotelian propositions: the ethical, emotional, and logical. The study provides the first effort to analyse conceptual metaphors used in the Prophet Muhammad’s sayings and tradition on the basis of modern cognitive and critical approaches to metaphor analysis. Furthermore, this study builds upon the findings of previous studies on critical metaphor analysis of metaphors employed in other religious discourses, such as the Bible and the Qur’an; so, it draws attention to the need for more study of metaphors in Islamic religious discourse
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Chater, Mark. "A new vision for religious education : the evolution of divergent models of religious education towards a convergence based upon new metaphors." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/19620.

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This thesis re-examines the philosophical bases of religious education. It explores the historical assumption that the two models of R.E., confessional and non-confessional, exist in opposition to each other. This assumption is questioned and found unsatisfactory by means of a critical review and development of selected theorists, among them Hull, Grimmitt, Groome and Moran. It is argued that the two models can be more convergent and consistent with each other than previously envisaged. The possibilities of further convergence are tested in two ways. First, there is a discussion of the work of the confessionalist Thomas Groome alongside two non-confessionalists, Michael Grimmitt and Alex Rodger. Next, there is a documentary and statistical analysis of the agreement between the two models in practice in the Scottish system. Both tests reveal substantial agreement between the models together with some theoretical and practical factors which will impede any full convergence both now and in the future. The thesis offers a new vision for the subject, using metaphors from psychotherapy and liberation theology. These metaphors are applied to R.E.'s internal dynamics between pupils, teacher, religions, faith communities, and the wider society. In the conclusion, some unresolved issues and remaining tasks are identified.
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Carswell, Margaret F., and res cand@acu edu au. "Biblical Metaphors for God in the Primary Level of the Religious Education Series To Know Worship And Love." Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp137.17052007.

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To Know Worship and Love is the religious instruction curriculum produced and mandated for use by the Archdiocese of Melbourne. The primary series comprises a Teaching Companion and Student Text for every level of education, Preparatory to Year 6. This study undertakes examination of the series to determine if biblical metaphors for God which contain a physical vehicle are used and presented within it in accord with the accepted exegetical practices of the Church. The study begins by examining Church documents that pertain to both religious instruction and Scripture to determine a set of principles which should guide the use of Scripture. Notable among the six principles elucidated is the expectation that the use of Scripture should reflect accepted exegetical practices of the Church. These are defined as those which enable a clear understanding of the literal sense of Scripture, as ascertained through use of the Historical-Critical method. In order to come to a sound understanding of the literal sense of metaphors, the study reviews how they work and what results from their use. Such a review is important for two reasons. First, in the finding that metaphors for God prompt the formation of a concept of God, the need for their valid interpretation in religious instruction is stressed. Second, it enables the articulation of eight specific requirements for the interpretation of biblical metaphors for God. Subsequent examination of the series against what is required reveals that of the eight requirements, only one is provided within the series. No unit or activity identifies the sixty-three biblical metaphors cited in the series and no unit teaches students how they work to communicate meaning. No unit provides information of the vehicles used within their historical setting and no unit explains the historical circumstances which gave rise to the dominance of certain metaphors. In order to explain why biblical metaphors for God are presented so poorly in To Know Worship and Love, the use of Scripture generally in the series is examined against the six principles drawn from Church documents. The finding that the series does not observe the principles which should guide the use of Scripture, in particular, the finding that the series does not use accepted exegetical practices of the Church, provides significant insight into the inadequate presentation of metaphors. The study concludes by making three recommendations. First, it recommends that a process of rewriting To Know Worship and Love must be undertaken immediately. Second, it recommends that the use and placement of Scripture in religious instruction programmes in the future adhere to the six principles of the Church outlined in this study. Third, it recommends that the clear and accurate teaching of what metaphors and how they work be made a priority in religious instruction programmes.
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Laws, Alexander S. "Setting the Stage and Building Homes: Architecture Metaphors and Space in Donne's First Caroline Sermon." ScholarWorks@UNO, 2019. https://scholarworks.uno.edu/td/2671.

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Through his use of "foundation" and "house" metaphors in his "First Sermon Preached to King Charles at St. James, 3 April 1625," John Donne discreetly presents his ideologies and principles before the new king, while simultaneously criticizing his contemporaries' misguided bickering over religio-political factions. This essay seeks to unpack the history surrounding, as well as the casuistical logic found within Donne's first sermon preached during the Caroline period, which both explicitly and implicitly addresses the foremost anxieties of the people of the changing age.
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Runesson, Rebecca. "Paul and Sacred Space : The Temple Metaphors in First Corinthians and the Notion of Migrating Holiness in First-Century Judaism." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324045.

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McCruden, Patrick J. "Metaphor and religious dialogue." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Hartl, Johannes. "Metaphorische Theologie : Grammatik, Pragmatik und Wahrheitsgehalt religiöser Sprache /." Berlin ; Münster : Lit, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3063374&prov=M&dok%5Fvar=1&dok%5Fext=htm.

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Books on the topic "Religious metaphors"

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Sontag, Susan. Illness as metaphor: And, AIDS and its metaphors. Penguin, 1991.

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Sontag, Susan. Illness as metaphor ; and, AIDS and its metaphors. Doubleday, 1990.

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Sontag, Susan. Illness as metaphor ; and, AIDS and its metaphors. Farrar, Straus and Giroux, 1990.

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Roots of religious violence: A critique of ethnic metaphors. Media House, 2007.

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O'Shea, Kevin. Person in cosmos: Metaphors of meaning from physics, philosophy, and theology. Wyndham Hall Press, 1995.

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Kozak, Arnold. Wild chickens and petty tyrants: 108 metaphors for mindfulness. Wisdom Publications, 2009.

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Body metaphors: Releasing God-feminine in us all. Crossroad, 1988.

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Limits and life: Meaning and metaphors in the religious language of Iceland. P. Lang, 2012.

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The Christian life: Traditional metaphors and contemporary theologies. Fortress Press, 1991.

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Cocks, Nancy Lynn. Metaphors and models in John Calvin's Ìnstitutes of the Christian religion': A feminist critique. s.n.], 1989.

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Book chapters on the topic "Religious metaphors"

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Koller, Veronika. "Missions and Empires: Religious and Political Metaphors in Corporate Discourse." In Metaphor and Discourse. Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230594647_8.

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O’Brien, Gerald V., and Autumn Molinari. "Religious Metaphors as a Justification for Eugenic Control: A Historical Analysis." In Disability in Judaism, Christianity, and Islam. Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230339491_8.

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Balaban, Victor. "Self and agency in religious discourse: Perceptual metaphors for knowledge at a Marian apparition site." In Metaphor in Cognitive Linguistics. John Benjamins Publishing Company, 1999. http://dx.doi.org/10.1075/cilt.175.08bal.

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Popoviciu, Salomea, Ioan Popoviciu, Delia Birle, Serban Olah, and Paul Negrut. "The Role of Religious Beliefs, Practices, and Metaphors in the Coping Strategies of Rare Disease Patients in Romania." In Chronic Illness, Spirituality, and Healing. Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137348456_10.

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Scott, Michael. "Metaphor and Analogy." In Religious Language. Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137033208_13.

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Gamm, Gerhard. "Psychoanalyse und Religion." In Die Macht der Metapher. J.B. Metzler, 1992. http://dx.doi.org/10.1007/978-3-476-03399-4_7.

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Sigurdson, Ola. "Hygiene As Metaphor." In Culture, Health, and Religion at the Millennium. Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137472236_2.

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Chew, Phyllis Ghim-Lian. "Metaphors of Change: Adolescent Singaporeans Switching Religion." In The Sociology of Language and Religion. Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230304710_8.

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Webb, Eugene. "Augustine’s new Trinity: The anxious circle of metaphor." In Innovation in Religions Traditions. DE GRUYTER, 1992. http://dx.doi.org/10.1515/9783110876352.191.

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Luz, Nimrod. "Metaphors to Live by: Identity Formation and Resistance Among Minority Muslims in Israel." In Religion and Place. Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4685-5_4.

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Conference papers on the topic "Religious metaphors"

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Yanghe, Wang. "The Religious Effects of Metaphors of Songs and Lyrics in Dunhuang Buddhism." In Proceedings of the 5th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2018). Atlantis Press, 2018. http://dx.doi.org/10.2991/icelaic-18.2018.104.

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